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ADVAITA BODHA DEEPIKA

Contents
Foreword
Introductory
Chapter –
I. On Superimposition
II. Apavada – The Removal of Superimposition
III. Sadhana – The Means of Accomplishment
IV. Sravana – Hearing
V. Manana – Reflection
VI. Vasanaksaya – the Annihilation of Latencies
VII. Saksatkara – Realisation
VIII. Manolaya – The Extinction of the Mind
Appendix
Index

On Superimposition

25. D: All the Sastras proclaim that this samsar is the handiwork of Maya but you
say it is of Ignorance. How are the two statements to be reconciled?
M: This Ignorance is called by different names, such as Maya, Pradhana, Avyatka
(the unmanifest), Avidya, Nature, Darkness and so on. Therefore the samsar is but
the result of Ignorance.

26. D: How does this Ignorance project the samsar?
M: Ignorance has two aspects: Veiling and Projection (Avarana – Viksepa). From
these arises the samsar. Veiling functions in two ways. In the one we say “It is
not” and in the other “It does not shine forth”.

27 – 28 D: Please explain this.
M: In a discourse between a master and a student, although the sage teaches that
there is only the non-dual Reality the ignorant man thinks “What can be non-dual
Reality? No. It cannot be”. As a result of beginningless veiling, though taught, the
teaching is disregarded and the old ideas persist. Such indifference is the first
aspect of veiling.

29 – 30 Next, with the help of sacred books and gracious master he unaccountably
but sincerely believes in the non-dual Real, yet he cannot probe deep but remains
superficial and says “The Reality does not shine forth”. Here is knowledge
knowing that It does not shine forth yet the illusion of ignorance persists. This
illusion that It does not shine forth, is the second aspect of veiling.

31 – 32 D: What is Projection?
M: Though he is the unchanging, formless, Supreme, Blissful, non-dual Self, the
man thinks of himself as the body with hands and legs, the doer and experiencer;
objectively see this man and that man, this thing and that thing, and is deluded.
This delusion of perceiving the external universe on the non-dual Reality
enveloped by it is Projection. This is Superimposition.

Apavada

3 – 4 To avoid confusion, everything in the world can be considered by analysing
its individual characteristics under the categories; cause, nature, effect, limit and
fruit. But the transcendental Reality being non-dual is beyond all these whereas
all else, from Maya onwards, being wrongly seen on It, are subject to the above
analysis.

18 – 20 D: What is the ‘effect’ of Maya?
M: It consists in presenting the illusion of the jiva, Isvara and jagat on the nondual
substratum of Brahman, by virtue of its veiling and projecting powers.
D: How?
M: As soon as the power lying dormant shows forth as mind, the latencies of the
mind sprout forth and grow up like trees which together form the universe. The
mind sports with its latencies; they rise up as thoughts and materialise as this
universe, which is thus only a dream vision. The jivas and Isvara being its
contents are as illusory as this day-dream.
D: Please explain their illusory character.
M: The world is an object and seen as the result of the sport of mind. The jivas
and Isvara are contained in it. Parts can be only as real as the whole. Suppose the
universe is painted in colours on a wall. The jivas and Isvara will be figures in the
painting. The figures can be only as real as the painting itself.

30 – 32 D: What is the limit of Maya?
M: It is the knowledge resulting from an enquiry into the sense of the Mahavakya.
Because Maya is Ignorance, and Ignorance subsists on non-enquiry. When nonenquiry
gives place to enquiry, right knowledge results and puts an end to
Ignorance.

39. D: What is the ‘fruit’ of Maya?
M: That it fruitlessly vanishes into nothing, is the fruit. A hare’s horn is mere
sound having no significance. So it is with Maya, mere sound without any
meaning. Realised sages have found it so.

Sadhana

17. D: Now that samsar has fallen to the lot of the Self, how can it be got rid of?
M: With complete stillness of mind, samsar will disappear root and branch.
Otherwise there will be no end to samsar, even in millions of aeons
(Kaplakotikala).

19. D: The scriptures declare that only Knowledge can do it. How then do you say
that stillness of the mind puts an end to samsar?
M: What is variously described as Knowledge, Liberation etc., in the scriptures, is
but stillness of mind.

29 – 30 D: How can the mind be made still?
M: Only by Sankhya. Sankhya is the process of enquiry coupled with knowledge.
The realised sages declare that the mind has its root in non-enquiry and perishes
by an informed enquiry.
D: Please explain this process.
M: This consists of sravana, manana, nidhidhyasana and samadhi, i.e., hearing,
reasoning, meditation and Blissful Peace, as mentioned in the scriptures. Only this
can make the mind still.

131 – 133. Similarly by enquiry, the mind readily gains peace and samadhi.
D: What is this enquiry?
M: After hearing from the Guru about the nature of the Self which in the sastras is
spoken of as Brahman or Being-Knowledge-Bliss, to gain a clear indirect
knowledge, then according to upadesa and by intelligent reasoning to enquire and
find out the Self which is Pure Knowledge, and the nonself which is then directly
to experience them as different from each other, later on by meditation to
extinguish all that is objective, and to absorb into the Self the residual mind left
over as non-dual, ends in the direct experience of Supreme Bliss. Here it has been
described in brief, but the sastras deal with it elaborately.

134. This chapter on Sadhana has dealt with these two means, Enquiry and Yoga,
for making the mind still. According to his merits an intelligent seeker should
practice either of them.

Sravana

8 – 10. To hear the Supreme Truth, reflect and meditate on it, and to remain in
Samadhi form together the enquiry into the Self. They have for their ’cause’
(Hetu) the aforesaid four sadhanas, namely, discernment, desirelessness,
tranquillity, and desire to be liberated. Which of these is essential for which part
of enquiry will be mentioned in its appropriate place. Here we shall deal with
sravana.

68. D: What is the “effect” of this Sravana?
M: It destroys that veiling part of ignorance which hitherto made one think
“Where is this non-dual Self? Nowhere”. To destroy this ignorant conclusion of
the non-existence of the non-dual Self is its “effect”.

69 – 70 D: What is the “fruit” of sravana?
M: When once for all the non-belief in the non-duality of Being is destroyed, no
sacred text or tricky argument can make the seeker deviate from his faith. All
obstructions to his faith thus removed, he remains steady in his indirect
knowledge of non-dual Being. This is the “fruit” of sravana.

77. Here ends the chapter on Sravana. The student who reads this carefully will
gain indirect knowledge. In order to experience directly, he will seek to know the
nature of manasa or reflection.

Manana

2. M: Always to direct the thought with subtle reasoning upon the non-dual Self
that is now known indirectly, is called reflection.

3 -4 D: Please tell me its ’cause’, ‘nature’, ‘effect’, ‘limit’ and ‘fruit’.
M: Discernment of the real from the unreal is its ’cause’; enquiry into the Truth of
the non-dual Self is its ‘nature’; to tear off that veiling aspect of Ignorance which
makes one say “It does not shine forth” is its ‘effect’; the non-recrudescence of this
veiling is its ‘limit’; and direct experience is its ‘fruit’. So say the sages.

26. D: What is this direct experience?
M: Just as one can clearly distinguish the sun from the cloud hiding it, so also
when one can distinguish the Self from the ego, it is direct experience. This is the
“fruit” of reflection.

55 – 56 Inasmuch as Brahman is impartite, perfect Wholeness, the witness being
Brahman must also be impartite, perfect Wholeness. Therefore it is established
that the Self is One unbroken Bliss.
D: What is the ‘fruit’ of this knowledge?
M: To reject the five sheaths and names and forms of objects as something
inexpressible, only superimposed on the Reality, illusory, to practice that the
substratum, i.e., Brahman of Being-Knowledge-Bliss is the Self and to realise It
as ‘I am Brahman’ with the resulting Supreme Bliss of being the Brahman is the
‘fruit’ of this knowledge. Here ends the chapter on Reflection.

57. The wise student who carefully reads and practises it can realise himself as
Brahman i.e., Being-Knowledge-Bliss.

Vasanaksaya

7. Wise son, now that you have known what need be known from them, you
should efface the impressions left by your studies.
D: What constitutes these impressions?
M: It is the inclination of the mind always to study vedantic literature, to
understand, the meanings of the texts, to commit them to memory and constantly
be thinking of them. Since this inclination obstructs meditation, a wise man must
overcome it with every effort. Next the latencies connected with the world
(lokavasana) must be eliminated.

8. D: What are these latencies?
M: To think, this is my country, this is my family pedigree and this is the
tradition. Should any one praise or censure any of these, the reactions of the mind
denote the latencies connected with the world. Give them up. Later on, give up
the latencies connected with the body also, (dehavasana).

9 – 13. D: How can this be overcome?
M: By looking with disgust upon all enjoyments as on vomit or excreta and
developing dispassion for them, this can be overcome.
Dispassion is the only remedy for this mad craving. After this, the mind must be
cleared of the six passions, namely, lust, anger, greed, delution, pride and
jealousy.
D: How can this be done?
M: By (maitri, karuna, mudita and upekssha) friendship with the holy,
compassion for the afflicted, rejoicing in the joy of the virtuous and being
indifferent to the shortcomings of the sinful.
Next must be effected the latencies connected with the objects of the senses
(vishaya vasana) such as sound etc. These latencies are the running of the senses
such as hearing etc., after their objects.

23 – 25 This practice is to remain non-dual, solid Being-Knowledge-Bliss,
untainted and free from thoughts of reality or unreality, ignorance or its illusory
effects, and internal or external differentiation. This is accomplished by a constant
practice of modeless (nirvikalpa) samadhi. Here remains the experience of
Brahman only.

Saksatkara

2. D: Master, now that I have gained direct knowledge by enquiry and my task is
finished why should I meditate further and to what end?
8. M: How does this affect the fact? Whether you have known it or not, the
witness ever remains Brahman. Your knowledge of the fact has not made
Brahman of the witness. Whether the poor beggar knew it or not, the king in the
fort was the emperor. His knowledge did not make an emperor of the king in the
fort. Now that you have known the witness to be Brahman, what has happened to
you? Tell me. There can be no change in you.

17 – 18 M: ‘I am Brahman’ means that, after discarding the I – conceit, only the
residual being or the pure consciousness that is left over can be Brahman – It is
absurd to say that, without discarding but retaining the individuality, the jiva, on
seeing Brahman but not becoming Brahman, can know himself as Brahman. A
poor beggar must first cease to be beggar and obtain rule over a state in order to
know himself as king.

24. A devotee on uniting with the Lord of his devotion remains blissful, so also
the jiva on emerging as Brahman wonders how all along being only Brahman he
was moving about as a helpless being imagining a world, god and individuals,
asks himself what became of all those fancies and how he now remaining all
alone as Being-Knowledge-Bliss free from any differentiation, internal or
external, certainly experiences the Supreme Bliss of Brahman. Thus realisation is
possible for the jiva only on the complete destruction of the mind and not
otherwise.

Manonasa

34. D: How can the mind be extinguished?
M: To forget everything is the ultimate means. But for thought, the world does not
arise. Do not think and it will not arise. When nothing arises in the mind, the mind
itself is lost. Therefore do not think of anything, forget all. This is the best way to
kill the mind.

40. Now my wise son, follow this advice, cease thinking anything but Brahman.
By this practice your mind will be extinct; you will forget all and remain as pure
Brahman.

41. He who studies this chapter and follows the instructions contained therein,
will soon be Brahman Itself!

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The Heart of the Ribhu Gita

Inhering in the Undifferentiated And Non-Dual Reality

Preface:

“The ego or separate soul is a concept. God, the world, the mind desires, action, sorrow and all other things are all concepts”.

Bhagavan Sri Ramana Maharshi, a famous Sage of modern India, attributed unique value to this lucid exposition of Supreme Truth. He often referred to it in his talks with devotees and seekers, and he is reported to have said that is one repeatedly read Chapter 26 of the Ribhu Gita one could pass spontaneously into samadhi, or the natural state of Self-realization.

The Ribhu Gita, literally “Ribhu’s Song”, is Part Six of the Shiva Rahasya, a legendary mystical text of India. The whole of the Ribhu Gita is said to represent the teaching given to the Sage Ribhu by God himself in the form of Lord Shiva, the formless aspect of the Divine activity, in whom all beings and things are always already absorbed. The Sage in turn gave the teaching to his reluctant disciple Nidagha.


THE HEART OF THE RIBHU GITA

  1. I shall now expound to you the method of inhering in the All-inclusive and undifferentiated Reality. This teaching is secret and difficult to understand even with the help of the various Scriptures. Even celestial beings and practitioners of spiritual discipline who hold it dear acquire it only with great difficulty. Follow what I say and, inhering in Reality, be happy.
  2. My son! Realized sages say that absolute inherence in Reality means becoming one with the immutable, tranquil, non-dual Absolute Supreme Being which is Existence-Consciousness-Bliss and the Self of all, and making the wandering mind one with it like the proverbial milk and water, absolutely free from all concepts.
  3. When one scrutinizes this variety of manifestation one realizes that it does not really exist and that everything is the undifferentiated Absolute Supreme Being which is not different from the Self and oneself. Let this knowledge become firm with you by constant practice. Then, discarding everything, become one with the Supreme Absolute Reality and, remaining as that, be happy.
  4. Abide as That which does not, when scrutinized, show any duality in the form of these various objects or the least trace of cause and effect, That in which, when the mind is absorbed in It, there is not fear of duality at all – and be always happy, unshakable and free the fear arising from duality.
  5. Abide as That in which there are neither thoughts nor fancies, neither peace nor self-control, neither the mind nor the intellect, neither confusion nor certainly, neither being nor non-being, and no perception of duality – and be always happy, unshakable and absolutely free from the fear arising from duality.
  6. Abide as That in which there is neither any defect nor good quality, neither pleasure nor pain, neither thought nor silence, neither misery nor austerities practiced for getting rid of misery, no “I-am-the-body” idea, no objects of perception whatsoever – and be always happy, free from all traces of thought.
  7. Abide as That in which there is no work, physical, mental, verbal or of any other kind, neither sin nor virtue, neither attachment nor its consequences – and be always happy, free from all traces of thought.
  8. Abide as That in which there are neither thoughts nor a thinker, neither the arising nor the preservation nor the dissolution of the world, nothing whatsoever at any time – and be always happy, free from all traces of thought.
  9. Abide as That in which there is neither the Self-limiting Power of Illusion nor its effects, neither knowledge nor ignorance, neither separate soul nor Lord of Creation, neither being nor non-being, neither world nor God – and be always happy, free from all traces of thought.
  10. Abide as That in which there are no gods and their worship, none of the three Divine aspects of Creator, Preserver and Destroyer or meditation on them no Supreme Formless God nor meditation on Him – and be always happy, without the least trace of thought.
  11. Abide as That in which there is neither maturing bondage to the way of good works nor searching devotion to the Divine nor self-knowing wisdom, no fruit of action to be enjoyed, no supreme state separate from it, no means of attainment or object to be attained and be always happy, free from all traces of though.
  12. Abide as That in which there is neither body nor senses nor vital forces, neither mind nor intellect nor fancy, neither ego nor ignorance, nor anyone who identifies himself with them, neither the macrocosm nor the microcosm and be always happy, free from all traces of thought.
  13. Abide as That in which there is neither desire nor anger, neither greed nor delusion, neither ill-will nor pride, no impurities of mind and no false notions of bondage and liberation – and be always happy, free from all traces of thought.
  14. Abide as That in which there is no beginning or end, no top or bottom or middle, no holy place or god, no gifts or pious acts, no time or space, no objects of perception – and be always happy, free from all traces of thought.
  15. Abide as That in which there is no discrimination between the real and the unreal, no absence of desire, no possession of virtues, o yearning for liberation, no competent Master or disciple, no steady knowledge, no realized stage, no liberation while alive or after death, nothing whatsoever at any time – and be always happy free from all traces of thought.
  16. Abide as That in which there are no Holy Scriptures or sacred books, no one who thinks, no objection or answer to it, no theory to be established, no theory to be rejected, nothing other than one Self – and be always happy, free from the least trace of thought.
  17. Abide as That in which there is no debate, no success or failure, no word or its meaning, no speech, no difference between the soul and the Supreme Being, none of the manifold causes and consequences – and be always happy, without the least trace of thought.
  18. Abide as That in which there is no need for listening, reflecting and practicing, no meditation to be practiced, no differences of sameness, otherness or internal contradictions, no words or their meanings – and be always happy, free from the least trace of thought.
  19. Abide as That in which there are no fears of hell, no joys of heaven, no worlds of the Creator God or the other Gods, nor any object to be gained from them, no other world, no universe of any kind – and be always happy, without the least trace of thought.
  20. Abide as That in which there is nothing of the elements nor even an iota of their derivatives, no sense of “I” or “mind”, no fantasies of the mind, no blemish of attachment, no concept whatsoever – and be always happy, without the least trace of the thought.
  21. Abide as That in which there are none of the three kinds of bodies (gross physical, subtle internal, or formless and most subtle), dreaming and sleeping), none of the three kinds of souls (those who are fully prepared to advance spiritually, those who are not fully prepared, and those who are not prepared at all), none of the three kinds afflictions (those of the body, those caused by the elements, and those caused by subtle beings and powers), none of the five functional layers of being (gross physical, vital, emotional-psychic, mental, and that of formless bliss), no one to identify himself with them – and be always happy, without the least trace of thought.
  22. Abide as That in which there is no sentient object, no power to hide Reality, no difference of any kind, no power of projecting unreal objects, no power of any other kind, no false notion about the world – and be always happy, without the least trace of thought.
  23. Abide as That in which there are no sense organs or anyone to use the, That in which transcendent bliss is experienced, That which is absolutely immediate, That by realizing and attaining which one becomes immortal, That by becoming which one does not return to this cycle of births and deaths – and be always happy, without the least trace of thought.
  24. Abide as That, on realizing and experiencing the bliss of which, all joys appear to be the joys of That, That which, when clearly known to be oneself, shows there is nothing apart from oneself, and, knowing which, all kinds of separate souls become liberated – and be always happy, without the least trace of thought.
  25. Abide as That, on realizing which to be oneself, there is nothing else to be known, everything becomes already known and every purpose accomplished – and be always happy, without the least trace of thought.
  26. Abide as That which is attained easily when one is convinced that one is not different from the Supreme Absolute, That which results, when that conviction becomes firm, in the experience of the Supreme Bliss of the Real, That which produces a sense of incomparable and complete satisfaction when the mind is absorbed in It – and be always happy, without the least trace of thought.
  27. Abide as That which leads to the complete cessation of misery when the mind is absorbed in It, and the extinction of all ideas of “I”, “you” and “another,” and the disappearance of al differences – and be always happy, without the least trace of thought.
  28. Abide as That in which, when the mind is absorbed in It, one remains without a second, nothing other than oneself is seen to exist and incomparable bliss is experienced – and be always happy, without the least trace of thought.
  29. Abide as That which is undifferentiated Existence, undifferentiated Consciousness, undifferentiated Bliss, absolutely non-dual, the undifferentiated Absolute Reality – and with the firm conviction that you are That, be always happy.
  30. Abide as That which is “I” as well as “you” as well as everyone else, is the basis of all, is one without anything else whatsoever, is extremely pure, the undifferentiated Whole – and with the firm conviction that you are That, be always happy.
  31. Abide as That in which there are no concepts or anything else whatsoever, the ego ceases to exist, all desires disappear, the mind becomes extinct and all confusions come to an end – and with the firm conviction that you are That, be always happy.
  32. Abide as That in which there is no awareness of the body, or the various functions of manifest existence, no perception of objects, That in which the mind is dead, the soul become one with the Reality, thoughts dissolved and even one’s convictions no longer hold – and with the firm conviction that you are That, be always happy.
  33. Abide as That in which there is no longer any meditative spiritual practice or ignorance or knowledge or activities of any kind, that which is the Supreme Reality – and with the firm conviction that you are That, be always happy.
  34. Abide as That in which, when one is completely merged with It, one experiences pure bliss, never experiences misery, sees nothing, does not take birth again, never thinks oneself to be a separate individual, becomes the Supreme Being and with the conviction that you are That, be always happy.
  35. Abide as That which is truly the Supreme Absolute Reality, the Supreme Formless God, the absolutely pure Being, the Supreme State, Absolute Consciousness, the Supreme Truth – and with the conviction that you are That, be always happy.
  36. Abide as That which is the absolutely pure Supreme Being, absolute Bliss, the supremely subtle Being, the Self-Effulgent, non-dual and undifferentiated One – and with the conviction that you are That, be always happy.
  37. Abide as That which is absolute Truth, supreme Tranquility, eternal Being, absolutely attributeless, the Self, the absolutely undifferentiated Supreme Being – and with the conviction that you are That, be always happy.
  38. Abide as That which is everything from the experiential point of view and nothing from the absolute point of view, Existence – Consciousness-Bliss, always tranquil, with nothing separate from It, the self-existent Being –and with the conviction that you are That be always happy.
  39. I have thus, O Nidagha, clearly explained to you the state of being one with the Supreme Being. By constantly thinking that you are the undifferentiated Supreme Being you can attain that state and enjoy constant bliss. There after, having become the Supreme Absolute Reality, you will never experience the misery that comes from identification with birth and death.
  40. “Everything is the Supreme Being, which is Existence-Consciousness-Bliss, and I am That” By constantly cultivating this pure thought, get rid of impure thoughts. Then, my son, discarding even that thought and always inhering in the State of Fullness, you will become the non-dual and undifferentiated Supreme Being and attain liberation.
  41. Pure and impure thoughts are a feature of the mind. There are no wandering thoughts in the Supreme Being. Therefore, abide as That and, free from the pure and impure thoughts of the mind, remain still like a stone or a log of wood. You will then be always happy.
  42. By constantly thinking of the undifferentiated Supreme Being and forgetting thereby all thoughts, including the thought of the Supreme Being, you will become the all-comprehensive Supreme Being. Even a great sinner who hears and understands this teaching will get rid of all his sins and become the undifferentiated Supreme Being.
  43. The endless textbooks of spiritual instruction have already prescribed meditation for attaining purity of mind. In order that those who have become pure in mind may easily attain liberation and, realizing that they are absolute and boundless Bliss, remain still like a stone in the undifferentiated and all-comprehensive Supreme Formless God, the nature of this immaculate state has been expounded by me.
  44. Therefore, attaining purity of mind by constantly thinking that everything that is known is the Supreme Being and that Supreme Being is oneself, and thereafter abiding in the state of complete identity with the Absolute Reality, liberation can be attained here and now. I have spoken the truth. In this manner, Sage Ribhu expounded the true and full state of being to Nidagha.
  45. When one is convinced that one is always That which is Existence-Consciousness-Bliss and abides as That in a state of complete identity, one casts off the unreal bondage of identification with birth and death and attains liberation. This is the significance of the highly blissful mood and dance of our Supreme and undifferentiated Gold.
Harsha's avatar

Dissolving the Accumulated Blockages in the Subconscious Mind: By Pieter Schoonheim Samara

This is a yoga where numerous means have been developed and preserved over thousands of years to release and free up energy blockages. You may have heard the phrase from the Third Zen Patriarch, “When thought is in bondage, the Truth is hidden.” The Truth is that our individual consciousness is not different from the Universal Consciousness, which is the support and substratum of the entire manifestation of the apparent diversified universe in all its planes.

The accumulation of subconscious blockages:

The mind is like a movie film running frame by frame through the focusing lens of attention through which the undifferentiated light of the Universal Consciousness passes projecting the images onto the single, uncaused, unconditioned, screen of pure Being.

What has happened is that the sense of “I” (which is the seer) which pervades the body and lights the mind and the universe has become focused through attention to the images that appear in the mind, such that an idea or notion of an identity merges between the all pervasive single non-dual “I” and these images, with the result that the images are bound, and the mind fills up with, what we might call “takes” (using the cinematography term) of impressions of who we think we are, and we become bound by those thoughts and we come to believe we are those thought. The bondage becomes a habit of thought patterns that plays like a record over and over.

These impressions then locate themselves throughout the body and its magnetic field creating a weakness in the natural flowing voltage and sound current of the several centers along the spine, and, as a whole, in the brain and magnetic field or aura – each center related to nerve plexus, glands and organs. The result of this weakness is that the nerve groups in these centers don’t fire fully, such that some of the nerves atrophy and fire weakly. The related glands and organs,
loosing their natural voltage, then begin to accumulate toxins that crystallize in their capillaries, so that the voltage of these organs also becomes weak, the glands no longer secrete properly, and there is an overall mental and eventually physical loss of natural or inherent balance that becomes in the weakened light of consciousness what we take to be our identity.

An example of the manner in which impressions are stored throughout the body can be experienced when you sit quietly for a while, and you begin to notice thoughts immerging and with them related twitches or stresses in various parts of the body.

This illusory or contrived identity defines itself continuously in our daily thought patterns, through a kind of a self-talk just at and under the surface of our waking consciousness, constantly commenting on the events of our lives. There is a whole new psychology involved in simply changing this self-talk in order to change ones life, through planning, repeating and mentally imaging affirmations, called self-image psychology. This self-talk further influences the dreams we have related to the building of the identity around the mind’s ongoing attempts to bring all these images and takes into a unified identity. This process all happens at what we call the subconscious level.

Releasing blockages and dissolving the subconscious mind:

The purpose of yoga, from the psychological point of view, especially as it relates to the emergence of the True Man and True Woman, is simply to dissolve these subconscious blockages that have been stored throughout the body, with the result that the subconscious mind simply vanishes like a mirage, energy is released and flows freely once again, and only the single all-pervasive Truth is seen, again to quote the Third Zen Patriarch, “Infinitely large and infinitely small, no difference for definitions have vanished and no boundaries are seen.”

In order to sunder this bondage between the sense of “I” to thoughts and impressions, many postures and movements have been designed by ancient self realized beings to put expanding and contracting pressures from all conceivable angles and positions in systematic yogic sets that focus on specific centers and systems in the body field. These are combined with a number of powerful breathing techniques that purify and supercharge the bloodstream with oxygen, electricity and the other vital chemicals in the air. The charged and purified blood then flows into the areas are saturated with blood due to the pressure of the positions and movements, with the result that the nerves begin to charge and fire completely, the capillaries in the related organs and glands open and discharge their toxins, the cells discharge accumulated waste and vitality and life force begins to flow back into these centers.

Systematic practice:

Systematically, as one continues to come to the classes and eventually begins a daily Sadhana of ones own, these centers begin to build up a charge towards the natural voltage of these centers themselves, much like a battery of a car, but our physical vehicle has a number of batteries and the destination is always homeward bound to the source of Being. As the charge builds in the centers, heat is felt in the nerves as they purify, and then electricity and eventually the whole body and magnetic field become etheric, seen and experienced in the mind’s eye.

But it is not enough to simply build a charge, as these centers resonate with different frequencies that need to be tuned, brought into balance and harmonized in a process that completely releases the charge built up and stored through the practice of these yoga sets, which opens not only the higher centers, but also brings about the regeneration of the nerve of the soul – the sushumna. The sushumna starts at the base of the spine and goes to the neck, then through the passage to the crown and to the point between the eyebrows, called the silver cord, then from the point between the eyebrows to the crown, called the gold cord, and from the crown to the heart (where we point when we say “I” located the point 1/8th to the right of the sternum) – called the atma or para nadi, because, when regenerated, it resonates with the pulsation of “I.”

This harmonic resonation of the centers is accomplished through the practice of many different kriyas or specialized yogic actions that direct and channel the flow of energy, and Laya Yoga, which involves very specific techniques using sacred sound (mantra) to vibrate and open and release the stored energy in the centers. The charging of the centers, nerve channels and magnetic field (aura) is like tightening the strings on an 8-string guitar. The Laya yoga chants are like the tuning, playing and releasing of the spiritual music of the guitar, until the soundless sound of the pulsation of the “I” resonates everywhere and one experiences pervading light and being.

Ultimately the mind becomes very pure and clear as blockages related to thought patterns and images are simply dissolved, and the balanced resonance of the unified mind in harmony with the universal consciousness becomes ones prevailing pattern.

At a certain point, the energy flow and balance comes under pressure and this pranic pressure results in the mind being drawn inwards. As the mind is draw inwards, the heart (to the right of sternum) begins to pulsate like a graviton, and the feeling of the Singularity of the “I” begins to pulsate throughout the body field. At this time three force centers in the mechanism of the body begin to open. One of these is at the Kandal, between the navel and 4th vertebra, the center of chi, which regulates the prana throughout the body. The body has three major locks, and with the opening of the Kandal the lower lock pulls up and energy is released downward to the base of the spine from where it flows upwards directly opening the centers along the spine. At the same time, the centers in the brain also open, in particular the area of the hypothalamus, which opening allows the increasing flow of pervasive energy in through the crown, like the opening of the top of a jar so that the inner air and outer air become one.

The causal center that triggers these other force centers to open is the seat of the “I” sense Itself, in the heart (to the right of sternum). It is not the same as the heart chakra, but that place through which the sense of Being Awareness or “I” consciousness originates and permeates all the nerves of the body and through the atma nadi lights the images in the brain with the feeling of “I” consciousness. With this causal center opening the sense of “I” related to any images dissolves completely, as all images are “sucked into” the heart in a process that releases the realization of ever abiding single universal consciousness, wherein all other energy flows seem dim and inconsequential by comparison. This awakening experience is like going through the night seeing with the light of the moon. Then, as the sun of the heart begins to rise, even though the moon of the mind can still be seen, it is no longer needed for seeing, as “everything is clear and
self-illuminating with no exertion of the mind’s power.” (Third Zen Patriarch)

Kundalini Yoga

The entire systematic process of purifying and charging the centers (chakras), channeling the energy (prana) and awakening to the opening of the force centers is called Kundalini Yoga – an ancient yoga, or spiritual technology, that was traditionally taught in secret, but which Yogi Bhajan, Master of Kundalini Yoga and head of the Sikh Dharma of the West, began to teach openly in 1968, so that people of all religions and backgrounds could purify their minds in a completely dynamic and balanced manner, have an enhanced experience and finally “hear” the Truth their religion teaches regarding the One God, which hearing results in the sudden abiding in That Incandescent Truth.

The awakening of the generative, organizational and dissolusionary force is known as Kundalini, which is simply another word for Awareness. The mechanism of the chakras, channels and force centers that is innate and inherent in every human being is designed to automatically resolve the individual consciousness into its universal Truth as soon as that individual consciousness begins to seek its source.

There is nothing mystical or secret about this yoga. It is a completely practical and scientific spiritual technology based entirely on experience. One’s initiation is accomplished by one’s self through one’s own sincerity, honesty and adherence to the practice, through Sadhana, through experience and the satsang or the ardent practice in a community of like-minded. The practice and teaching recognizes only one universal Truth consciousness within the heart of each person
and not any person or place or event as an initiating factor. The True Guru is, therefore, the Truth which is revealed inwardly through a systematic practice that is powerful and complete enough in itself that very quickly the Generative, Organizational and Dissolutionary force manifests and one awakens and abides as the True Man and True Woman.

While anyone that practices this yoga will naturally begin to have spiritual experiences and the dawning of Self-Knowledge (the discrimination between the Real and unreal) and True Faith and Devotion, there is nothing held as secret or hidden or mystical, as everything is taught and made available openly and presented in a clear, practical and scientific manner.

All this to say that one needs to come to the classes on a regular basis until one is able to develop a Sadhana on ones own. Better yet, if one comes to regular classes to gain some practical experience with the yoga and then comes to the Teacher’s Training course, when it is offered, then through teaching the yoga one will also be able to master it, while becoming directly linked into an organization of thousands of people around the world that practice and teach this yoga
and the spiritual line and source of these teachings.

“I have come to create Teachers, not to gather disciples.” Yogi Bhajan on teaching: “If you want to learn something, read about it. If you want to understand something, write about it. If you want to master something, teach it.”

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Shankaracharya’s Atmabodha

The following is an extract from page 111-114 of the introduction to the book Self-Knowledge in which Nikhilananda has provided an Introduction and translation to Sri Sankacharya’s Atmabodha. The Publisher is Sri Ramakrishna Math. The book can be purchased through the Vedanta Society in New York City for $5.00.

The Goal:

The knower of Brahman becomes Brahman. Knowledge is accompanies by realization. The illusion of name and form is destroyed, and the knower is no longer a victim of the false fear and false expectation that plague at every step the life of the unillumined person. For the knower of Truth, the seen, the seer and the seeing all merge in the indescribable experience of the Absolute. Consciousness of time and space is obliterated; the fetters of causality are broken forever. This is the experience of Peace, Knowledge, and Reality that passes all understanding. In the graphic words of Sankara*:

“The illumined person, realizes within himself, through samadhi, the infinite and indescribable Brahman, which is of the nature of Eternal Knowledge and Absolute Bliss, which is without a peer in the world of relative experience, which transcends all limitations and is ever free and actionless – which is like the limitless sky, indivisible and absolute.

“The illumined person realizes in his heart1, through samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is Reality untouched by any imagination, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar through the manifestation of I consciousness.

“The illumined person realizes in his heart1, through samadhi, the Infinite Brahman, undecaying and immortal, the positive Substance which precludes all negation, which resembles a serene and waveless ocean and is without a name, in which there are neither merits nor demerits – which is eternal, serene and One.”

The man illumined by the realization of Brahman enters the realm of Pure Consciousness. His mind vanishes; his activities associated with the ideas of a doer, instrument, and result come to a stop. Emerging from the experience of samadhi and still inebriated with the Bliss of Brahman, he cries out in amazement2:

“Where is the universe gone? By whom is it removed? And where is it merged? It was just seen by me; and has it ceased to exist? I see everywhere the Ocean of Reality filled with the nectar of Absolute Bliss. There is nothing to shun, nothing to accept, nothing to despise. I do no see anything; I do not hear anything; I do no know anything. I simply exist as the Self, the Eternal Bliss. Blessed am I; I have attained the Goal of my life. I am free from the clutches of transmigration. I am unattached. I am free from the body, both the gross and the subtle. I am undecaying, immaculate, and eternal. I am neither the doer nor the enjoyer. I am changeless and beyond activity; I am the essence of pure knowledge.

* Vivekacudamani, 408-410
1 Hrdayam (the spiritual heart to the right, not the Anahata Chakra or the physical organ)
2 Amazement that this non-dual Consciousness is and has always been ones true and natural state

Sankara’s Self-Knowledge, an excerpt

“I am indeed Brahman, One without a second, without a peer, the Reality that has no beginning, beyond the illusion of ‘you’ or ‘I,’ ‘this’ or ‘that.’ I am the Essence of Eternal Bliss and Truth. I alone reside in all beings as Knowledge and Reality, their internal and external Support. I am the enjoyer and all that is enjoyable.

“In me, the Ocean of Infinite Bliss, the waves of the universe arise and merge by the playing of the wind of maya. Like the sky, I am beyond contamination; like the sun, I am distinct from all things illumined; like a mountain, I am motionless; like the ocean, I am limitless. I have no connection with the body, as the sky has no connection with clouds; I am unaffected by waking, dreaming, and deep sleep. I do not engage in work nor desist from it. How can I ever exert myself, since I am allpervading, like the ether? Merits and demerits cannot affect me, neither heat nor cold, neither good nor evil; I neither work nor make others work; I neither enjoy nor make others enjoy; I nether see nor make others see – I am Atman, self-effulgent and transcendent. Let this inert body drop away, either in water or on land. I am not touched by what may happen to it. Is the sky inside a jar ever befouled by the properties of the jar? Let there be changes in the body or in the senses, tenfold, a hundredfold or a thousandfold; I, Pure Consciousness, am ever free. Can the clouds ever touch the dome of the heavens.

“I am verily Brahman, the One without a second, which, like the sky, is beginningless and endless, in which the whole universe, from the causal to the gross, appears to be a mere shadow. I am verily Brahman, the One without a second, which is the Support of all, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute. I am the Soul of the universe. I am the All, I am transcendent. I am Absolute and Infinite Knowledge.”

The illumined person realizes his indebtedness to his guru, through whose grace he has received the splendour of the sovereignty of Self-effulgence. Prostrating himself before the teacher, he says: “O teacher, out of sheer grace thou hast awakened me from sleep and completely saved me, who was wandering in an interminable dream, in the forest of birth, decay, and death created by illusion, being tormented day after day by countless afflictions and sorely troubled by the ugly beast of egoism. Salutations to thee, O prince of teachers! O thou of indescribable greatness, thee I salute.”*

* The state of Liberation cannot be comprehended by our relative minds. The terms existence and non-existence, as we understand them cannot be applied to a liberated soul. All that can be said about such a person is that he is forever freed from the spell of ignorance. He has entered into the realm of Light, compared to which the highest knowledge of the relative world is sheer darkness. He no longer dreams but is fully awake. He no longer enjoys the shadows of the phenomenal world. It is often asked how long the embodied soul must practice discipline in the relative world before attaining Liberation.. The concept of time cannot be applied to the Knowledge of Brahman. Time is a relative thing, dependent on the state of mind. Many years spent in the dream world may be only a few minutes from the waking standpoint. The passage of the soul from the realm of relativity to the Absolute is dependent upon the Knowledge of Reality, and not upon any period of time; it is instantaneous, like lightning.

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Faith Mind: By Sengstan, the Third Zen Patriarch

hsin hsin ming

verses on the faith-mind
by Sengtsan, the third Zen Patriarch

Note: The title’s first character Hsin shows a man standing by his words, and is often translated as faith or trust. The second Hsin depicts heart and has come to mean heart, mind, soul, etc. and sometimes Buddha-nature

So..

The Great Way is not difficult for those who have no preferences. When love and hate are both absent everything becomes clear and undisguised.
Make the smallest distinction, however, and heaven and earth are set infinitely apart.
If you wish to see the Truth, then hold no opinions for or against anything.
To set up what you like against what you dislike is the disease of the mind.
When the deep meaning of things is not understood,
the mind’s essential peace is disturbed to no avail.

The Way is perfect like vast space, where nothing is lacking and nothing is in excess.
Indeed, it is due to our choosing to accept and reject that we do not see the true nature of
things.

Live neither in the entanglements of outer things, nor in inner feelings of emptiness.
Be serene in the oneness of things, and such erroneous views will disappear by themselves.
When you try to stop activity to achieve passivity, your very effort fills you with activity.
As long as you remain in one extreme or the other, you will never know Oneness.

Those who do not live in the single Way fail in both activity and passivity,
assertion and denial.
To deny the reality of things is to miss their reality;
to assert the emptiness of things is to miss their reality.
The more you talk and think about it, the further astray you wander from the truth.
Stop talking and thinking, and there is nothing you will not be able to know.
To return to the root is to find the meaning, but to pursue appearances is to miss their source.
At the moment of inner enlightenment there is a going beyond appearances and emptiness.

The changes that appear to occur in the empty world we call real only because of our
ignorance.
Do not search for the truth; only cease to cherish opinions.

Do not remain in the dualistic state; avoid such pursuits carefully.
If there is even a trace of this and that, of right and wrong
the mind essence will be lost in confusion.
Although all dualities come from the One, do not be attracted even to this One.
When the mind exists undisturbed in the Way, nothing in the world can offend,
and when a thing can no longer offend, it ceases to exist in the old way.

When no distinguishing thoughts arise, the old mind ceases to exist.
When thought objects vanish, the thinking-subject vanishes,
as when the mind vanishes, objects vanish.
Things are objects because of the subject [mind].
the mind [subject] is such because of things [object].

Understand the relativity of these two and the basic reality: the unity of emptiness.
In this Emptiness the two are indistinguishable,
and each contains in itself the whole world.
If you do not discriminate between course and fine,
you will not be tempted to prejudice and opinion.

To live in the Great Way is neither easy nor difficult,
but those with limited views are fearful and irresolute:
the faster they hurry, the slower they go, and clinging [attachment] cannot be limited;
even to be attached to the idea of enlightenment is to go astray.
Just let things be in their own way, and there will be neither coming nor going.

Obey the nature of things [your own nature], and you will walk freely and undisturbed.
When thought is in bondage the truth is hidden, for everything becomes murky and unclear,
and the burdensome practice of judging brings annoyance and weariness.
What benefit can be derived from distinctions and separations?

If you wish to move in the One Way, do not dislike even the world of senses and ideas.
Indeed, to accept them fully is identical with full enlightenment.
The wise man strives to no goals, but the foolish man fetters himself.
There is one Dharma, not many; distinctions arise from the clinging need of the ignorant.
To seek mind with the [discriminating] mind is the greatest of all mistakes.

Rest and unrest derive from illusion; with enlightenment there is no liking and no disliking.
All dualities come from ignorant inference.
They are like dreams or flowers in air: foolish to try to grasp them.
Gain and loss, right and wrong: such thoughts must finally be abolished at once.

If the eye never sleeps, all dreams will naturally cease.
If the mind makes no discriminations, the ten thousand things are as they are,
of single essence.
To understand the mystery of this One-essence is to be released from all entanglements.
When all things are seen equally, the timeless Self-essence is reached.
No comparisons or analogies are possible in this causeless, relationless state.

Consider movement stationary and the stationary in motion,
both movement and rest disappear.
When such dualities cease to exist, Oneness itself cannot exist.
To this ultimate finality no laws or description applies.

For the unified mind in accordance with the Way all self centered striving ceases.
Doubts and irresolutions vanish, and life in true faith is possible.
With a single stroke we are freed from bondage; nothing clings to us,
and we hold to nothing.
All is empty, clear and self-illuminating, with no exertion of the mind’s power.
Here thoughts, feelings, knowledge and imagination are of no value. In this world of Suchness there is neither self nor other-than-self.

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The Right Path: Akal Purkh Illuminates Me: By Pieter Schoonheim Samara

Regarding what some call kundalini experiences: Actually, Kundalini and isolated Awareness (the experience of self-effulgent Awareness), are the same. There are movements of prana that have all sorts of phenomenal effects, but these movements, even when they move the body, are only effects of prana and not Kundalini, which is singularly different.

Here is an example of Kundalini: In the summer of 1973, the center on Pruess Road in LA was converted into a Gurdwara, and we were all dressed in white with our turbans waiting for Yogi Bhajan to arrive. When he did, some 45 minutes after the schedule, as he came through the doorway, he stopped and said that that morning God had taken away his vision and that now all he could see was the light of a million suns, and yet, there he was talking to us. This is the experience of abiding as That All-Pervasive Light, which sustains and supports the universe, which gives life and animates all living creatures. In effect he was saying: “Akal
Purkh illuminates me.”

(Listen to Liv Singh’s rendition of Yogi Bhajan’s 1968 poem: Adorned with Honor” from http://www.invinciblemusic.com, or go to: http://www.adityahrdayam.com/songtext.html. This poem is a good guidance regarding the right path.)

In summarizing the e-mail postings I sent, which referenced the radiant series: https://luthar.com/kundalini-yoga/, as you begin the practice and take up a Sadhana of the Kundalini Yoga that Yogi Bhajan taught, there is a process of awareness of the expansion and deepening of the experience of this radiance that is eventually felt throughout the body, until the pervading voltage becomes so penetrative and even that it exceeds the frequency of thoughts. Then you will notice that the focusing mechanism of the mind disengages and you feel the entire body within and to some expanse outside at once without focusing. With this comes a special knowledge that who you are is a “unit of consciousness” and not the mind and body, which, because there are no thoughts or reactive emotions surging through the body, becomes clearer and clearer. In effect the disengagement of the focusing mechanism effects a decoding of the impressions that make us think “I am the body” or “I am my thoughts, emotions and sensations related to a body separate from the world.” You experience: “I am the Light of my Soul.”

A kind of a Singularity begins to form, a Polarization of the magnetic field, and with that a unique awareness of an innate Intelligence reflected in the mind (Akal Takht – the Holy Spirit). This Intelligence has the sensation of Remembrance and pulses soundlessly without limitation “I” as “I.” The mind is completely gripped by this and inverts in a way that reflects the all pervasive Self, which “lights each one born in the world,” located in the Spiritual Heart (Harimandr – Temple of the Holy Spirit), what in Kundalini Yoga Yogi Bhajan calls the “Ik Tar” or “One Star.” This is because you have an experience of abiding singly in the Spiritual Heart as “I AM, I AM.” Thoughts cannot penetrate this. Physically, the major power centers of the body illuminate by themselves:

  • At the base of the spine is a piercing light.
  • At the crown an expansion of radiance and inward turning reflective consciousness,
    meaning that the purity is beyond the vibration of the reflection of thought
    impressions that we previously mistook to be “I.”
  • The Spiritual Heart (not the chakra) irradiates, as well the sushumna and paranadi
    (mind nerve) extension between these.

You might say that this experience within the body is like the movement of mercury in a barometer when the atmospheric pressure increases.

In this case, what has happened is that, through your sustained Sadhana, the awareness, frequency and voltage of one’s Self, experienced as a unit of consciousness (Atman), suddenly “impacts” the Awareness, Frequency and Voltage of the Universal Consciousness (Akal Purkh – Infinite Being – Brahman), and you abide as pure Spirit, which is the substratum of the appearance of the Universe, the same as the light in a TV (or movie projector) is the basis for the appearance of images projected on the screen.

The experience has a unique sensation (the Singularity of unconditioned Being) in which your first words might be Sat Nam or “I am the Truth” – an experience of Transfiguration of the Body and Mind into Pure Singular Pervasive, Unconditioned, Uncaused Spirit, That alone which is Real.

All this to say that, when you take up a Sadhana, and also read the holy scriptures of the Saviors Saints and Sages, who express this experience of abiding as Truth in their words and actions, then there arises a Remembrance that causes the discarding of attention to thoughts and images and results in singular abiding.
The practice of Kundalini Yoga speeds up the transformation from “I am the body and its thoughts” to “I am a unit of consciousness” to “I am the indwelling single pervasive Spirit.”

The various experiences of energy, visions and so forth that one might have along the way are just movements of prana, however purifying. It’s when the mind inverts and turns inward, beyond thought, impressions and images, when the mind is consumed by the Truth of your Awareness as Self, the Ground of Being, that you are experiencing Kundalini.

If this isn’t clear now, it will become clear as you continue to practice every day and this transformational process and this experience dawns on you. “Keep Up! regardless of circumstances.”

So, when you talk about activating the Kundalini, you are really talking about isolating and abiding as the Singularity of the all pervasive Self, which is who and what you always are.

This means that you now experience directly through and as consciousness itself and not the senses, which are always illumined by that consciousness, like the lens in a movie projector is illumined by the light within it. In you, the light, which is single and all-pervasive, emanates from the Spiritual Heart and lights the  body, mind and senses. When you are drawn to the source of that light, which, as described above, follows inexorably from the sustained practice of Sadhana, you pierce through the Heart and now abide as the Substratum of all.

Then your mantra or experience of vastness and solitude is:

Blessed am I
In freedom am I
I am the infinite
In my Soul
I can find no beginning
No end
All is my Self
All is my Self

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What is the One Star, the Hrdayam?: By Pieter Schoonheim Samara

This Center in the Heart is that point within the body through which the Infinite Being animates the body with the light of consciousness and the sense of being, as “I.” Where the chakras can be compared to prism-like lenses of a movie projector providing interpretation of gross, subtle and spiritual images, the Heart Center is the pure light, like a self-effulgent screen, in that projector that gives the sense of identity and reality to the projected images appearing on its surface.

The Hrdayam / One Star is located in the heart itself. The physical heart is 7/8 to the left of the sternum and 1/th to the right. In that 1/8th portion is located the pacemaker or synod of the heart, which give the pulse or beat to the heart. It is the place where we point when we say “I.” In Ayurvedic medicine it is mentioned as the seat of consciousness. in the Katha Upanishad (and others), it is said to be that place from which all the nerves of the body have their origin, as well as a major nerve (the right Vegas nerve), which rind from this location to the crown center (the Sahasrara or thousand pedaled lotus).

It is not the same as the anahata chakra, which is the nexus of nerves and related glands and organs located directly behind the sternum, between the bottom of the sternum and nape of the neck.

The awakening of this Heart Center is the purpose of all religious teachings and the focus of all religious experience, where that experience relates purely to the spiritual, i.e., the purpose of yoga – to isolate the “seer” – the subject “I” through the relinquishment / dissolving of the limited idea that our identity is bound to sensations of the body and the tyranny of thoughts, impressions and images in the mind.

In the Bible: Ecclesiastics: 10:3, is stated “The wise man’s heart inclines him to the right, the fool’s to the left” In the New Testament, Christ says: “The Pure in heart shall see God (“I AM THAT I AM)”

The Hrdayam is called the One Star (Ik Tar), because it has a pulling force, like gravity, that sucks in and dissolves all thoughts and images from the mind, while at the same time, like the sun, It radiates living light that outshines all images. “Hrd” means literally “That which sucks in everything” and “ayam” – “This” and “Expansion” – together meaning the core of ones being or “Heart.” The Heart is the place out of which everything expands and is withdrawn. In terms of the realized experience, it is similar to a concept of a Black Hole, wherein one experiences the pulsing incandescent radiance of Being in the atma nadi between the Hrdayam (Heart) and Sahasrara (Crown), while attention is disengaged, so that no objects can be seen in association to the pulsing pervasive sense of “I” – felt as a radical force one might call spaghettification, as physicists describe the dissolution of particles and atoms being sucked into a Black Hole. Nothing remains, not time nor space.

In the Yoga Sutras of Patanjali there are 2 areas recommended to focus ones awareness in meditation. One of these is the crown center and the other, the self-effulgent light in the heart. While some mistakenly assume that heart means the anahata chakra, in fact, only the Hrdayam is self-effulgent. All other centers have their light from this one center, similar to the light in a movie projector (the Self), that animates (lights) the images through the lenses (chakras) onto the screen (of consciousness).

The Hrdayam is called the Solar Orb, because it is the source of being and consciousness (gravitation and light), and the Sahasrara is called the Lunar Orb, because it is the reflected consciousness in which the dimensions of the gross, subtle and spiritual universe appears.

When the sun in the heart awakens, the experience is like coming out of a stupor or amnesia. The sense of “I” – the seer, abides in Itself without attachment, clinging or attention to objects. Even attention to silence, stillness or a blank is relinquished, along with the identity to the sensations of the body and images, impressions and thoughts of the mind.

You experience a sense of single pervasiveness, timelessness, and unconditioned, uncaused being. “Nothing is separate and you cling to nothing. Everything is empty, clear, selfilluminating…” (from the 3rd Zen Patriarch: Faith Mind”)

The 2 poles of the heart (Hrdayam) and Crown (Sahasrara) blaze with light, and the nerve between (called atma, amrita or para nadi) radiates incandescently, vibrating with unstruck soundless sound. Simultaneously, you may see a flame, sometimes multi-colored, rising through the spine and the crown of the head. In Kundalini Yoga, the Mind Nerve. In Physiology, the Vagus Nerve that runs from the Spiritual Heart to the Crown.

Yoga is the union of the individual unit of consciousness with the all-pervasive universal consciousness – the infinite being. But this union is not of 2 separate things that have to be united, as the ever present Reality and Truth is that the infinite being lights each of us born in the world in the heart as the Light of our light, the “I” of our “i.”

As the mind begins to become electromagnetically still and balanced, there is an automatic inversion of the mind from outgoing reflecting images, to pure reflection of the Heart. We call this the discriminate facility (budhi), but it is the pulling force of the Heart that turns the mind inward. There is nothing outside of the Self, and when the mind reflects the Self in the Heart, there is a “hearing” – recognition (sravana/sunia), “remembrance” (manna) and “abiding” (niddidyasana) that resonates in a manner that attunes all the nerves of the body to the Heart, resulting in awareness of one’s Self as undifferentiated consciousness, where “inside – outside” simply dissolve and vanish like a mirage, “…everything is whole.” (Yogi Bhajan)

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Sadhana, Ardhana, Pradhupati: By Pieter Schoonheim Samara

As you continue your daily sadhana, something new will begin to emerge, which Yogi Bhajan
calls ardhana, where the experience of sadhana seemed to take on a more etheric dimension,
and you begin to experience a sublimation of the minds outward flow of attention to the
changing polarities of the mind, as though there are periodic jumps in the overall atmospheric
pressure of the energy consciousness in and through the neutral body (4th chakra), physical
body (5th chakra), arc line (6th chakra) , auric body (pineal gland – crown chakra), pranic
body, subtle body, radiant body (energy pulses down through the tenth gate and up through
the crown expanding a golden hue radiance over 9 feet from the body).

The idea of raising Kundalini from the base of the spine to the crown, begins to become an
afterthought, as the overall satvic pressure seemed to open every system, from the Kandal to
the ida and pingala and sushumna, to the gold cord and centers in the brain, to the One Star in
the heart and right major vagus nerve to the Crown – as through there was a continuing influx
or infilling of what one might call a feeling of inward pulling (like gravity) and
expansive/pervasive light from inside and outside, even dissolving the notion of
inside/outside. Subject without a seer. Action without a doer.

All this to say that you shouldn’t feel surprised in your daily practice of Sadhana to begin to
notice similarly a sense of the pure indwelling light of your own infinite being, quietly shining
through the thoughts and images in your mind, as the sense of “I” disengages from attention.

These words will become meaningful: As you begin to find yourself abiding as single
unconditioned pure living light, “the screen upon which moves the kaleidoscopic picture
composed of mobile and immobile objects of the Universe” (from The Cream
of Emancipation verse 144) – the experience of “pradhupati” or crystallization that Yogi
Bhajan talks about – that over time prevails through the waking state (opaque), then the dream
state, as dream sleep becomes less (semi-precious gem), then the unconscious state, as you
awaken to the ever present awake awareness of the Self of Its Creation (gem state), and then
beyond, the Turya state – the purely crystallized consciousness, like a flawless diamond.

Sadhana and daily practice comprises

  1. KY exercises and kriyas
    • [Tappa – to generate heat and electricity on the body field]
    • What we’ve called the Yoga of Light that elevates the minds vibration above
      the frequency of thoughts and images, filling the nadi’s with energy
      consciousness (Prana) that has an effect like the tightening of guitar strings so
      that the whole body resonates and radiates

      • Meditations on radiance through short Kundalini Yoga exercises with a
        dynamic aspect of posture, movement and breathing, followed by a
        static aspect of watchful awareness of he flow of etheric radiance in
        and through the body
      • Meditation on the force of “will,” which produces a powerful single
        sense of Self, resulting from the persevering and enduring of long
        periods of stress in maintaining a posture, movement and breathing,
        followed by an equally long period of feeling the sense of abiding as
        single Self Witness.
  2. chanting mantra
    • [Jappa – to generate radiant/resonance that links the conscious mind to the
      pervasive Naad vibration of the universe]
    • What we’ve called the Yoga of Sound that takes hold of the 72,000 charged
      nadis, releasing their energy into a crescendo of radiance exponentially greater
      than the vibration produced by the Yoga of Light

    Tappa and Jappa together producing laya, i.e., expansive radiance that absorbs
    identity to thought and impressions

    Producing a decoding of the habits and impressions stored and bound throughout the
    body field and

    Substituting the re-imprinting of sacred sound of the mantra that links the body and
    mind to the unexcelled experience of simran/ Naad/ anahat (unstruck sound)

    • and
  3. slow controlled repetitive breath
    • Sanjam – resulting in simran, the attunement to the soundless sound of the
      infinite being

    Producing pratyahar – a singular stillness of “simran” from and within
    which thoughts and impressions are seen to rise and fall without the least trace or
    effort to grasp them or hold them within the mind’s power of attention

    • and
  4. Study – reading (without thought, conjecture or opinion, but just to “hear” (sunia /
    sravana) the sacred words of Saints and Saviors (Sat Gurus) describing their
    experience, recollection and abidance in and as the Self, that Light that lights each of
    us from and through the Heart (Hrdayam/One Star)

    • scripture, such as Jaap Ji, Jaap Sahib and other non-dual texts and Gitas
    • which results in the Self “hearing,” recollecting (as though coming out
      of an amnesia) and abiding in and as Its True Identity,
    • which we experience as our own Self
    • which we call the Nam
    • where hearing and recollection refer to the soundless sound of the “I”
      pulsing as “I” and abiding refers to cessation, final relinquishment,
      dissolution of ideas of seer and seen.
    • and
  5. the words of Yogi Bhajan about all this in your TT Manual and other sources.
    As your sensorial experience expands, these words read over from time
    to time will fill in with a new meaning and depth, and moreover that it
  6. is possible to become pure and in that purity “hear” the Truth. Pieter
    https://luthar.com/kundalini-yoga/
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A Proper Understanding the Active/Passive Aspect of Kundalini Yoga Practice

It is often said that Kundalini Yoga, as taught by Yogi Bhajan, comprises all systems of yoga.
This is meant more in the sense that the result and benefits of other systems of yoga gradually
and suddenly emerge into the experience of the Kundalini Yoga practitioner, such that one
will notice the emergence of a deep intuition of posture and prana, and awaken to the
experiences of shakti, laya, bhakti, gyan (jnana), which emerge spontaneously into
consciousness. While providing all the benefits of physical and mental health, fitness and
fortitude, Kundalini Yoga is entirely different in approach, practice, technique, benefit and
result than any other system of yoga. Kundalini Yoga is a Path towards direct experience of
the non-dual all-pervasive and single Self.

This article is to provide some clarification and guidance as to how to practice Kundalini
Yoga to realize the full physical, mental and spiritual benefit, while attempting to make it
clear that, even though the various aspects of Kundalini Yoga may seem somewhat like the
practices of other yogas, one should not make the mistake of teaching or practicing Kundalini
Yoga, as one might have learned in another yoga discipline, because the dynamics of
Kundalini Yoga are entirely different.

While other yogas often lose their direction – hatha becoming a “stretch and bolt,” martial arts
– a sport, bhakti leading to fanaticism, jnana into intellectual mind-games, daily practice of
Kundalini Yoga generates a relentless force field within the body mind and soul that turns one
to experience their True Spiritual Self, as a magnet turns to true north.

Through the daily practice of Kundalini Yoga, there is a gradual strengthening of the nerve
pathways and centers of the body towards the experience of an increasing electromagnetic
voltage that corresponds to the influx of the awareness of the universal energies that support
and sustain the body and mind, like the conversion in a house of a 110 voltage system,
gradually to a 220 voltage system, then to a 440 voltage system, where, by analogy, the
electric wiring, fuses and energy support systems are progressively strengthened throughout
the body field. The results are systematic, holistic, expansive, balanced and complete, where
Kundalini is experienced as an awakening of Awareness that brings about a total opening of
the systems of the body, through which the governors (energy control centers in the Kandal
[between the navel and 4th vertebra], the brain and the Heart), which restrict (like the surface
of a bubble) the sudden influx of the ocean of energy that surrounds us, are able to gradually
open the body’s energy channels to this ocean. Voltage throughout the body increases to
allow the infinite energy that supports sustains and pervades the universe in all dimensions to
emerge as our normal awareness. As a result of this systematic strengthening of the body
field, as energy increases it diffuses throughout the system, so that even sudden bursts, which
in other yoga practices may seem troubling, become no more that waves on the shore of an
ever widening ocean to the practitioner of Kundalini Yoga, as taught by Yogi Bhajan. There is
a shift in awareness from reflected consciousness (the moon of the mind) to direct
consciousness (the sun in the Heart), from notional “i” to the True “I” that is seamless. The
Guru becomes the inner divinity in one’s Heart, no longer the reflected images of the mind.

Kundalini in other yoga practices is something different, because the body and mind are not
prepared and adequately balanced, except in a monastic situation, and then under the careful
guidance of someone that has practiced that yogic system, who assists the practitioner in the
long and arduous purification process unique to that specific practice. Otherwise, there may
be sudden bursts of energy that become disconcerting to the practitioner who experiences
them, who then has no one to go to for direction. Thus, yoga / mediation teachers often tell
their students to disregard energy flows or to sublimate them, which in reality is like the
lifeguard at a lakeside resort telling someone, who is swimming with some discomfort in the
middle of a lake, to avoid the experience of water against their skin and wetness in the mouth.

In Kundalini Yoga practice there is acceptance and opening, not denial or rejection.

As the higher centers open, the devotion one feels, the deep inner longing, are for the ever
increasing experience purity, lightness and Truth that begins to permeate them, versus images
of devotion that often trap devotees into an imaged concept of God.

Shakti becomes Bhakti, and Bhakti becomes Gyan (Jnana), a realization of inner Wisdom and
Self Knowledge that is beyond thought and conjecture, beyond endless intellectual discourse
and argument, into which many other practices degenerate. The power of the discriminative
mind emerges, a Force of Intelligence permeates and rivets the body and mind to the Spirit,
and the pure mind inverts and reflects the True Self in the Heart. The ancient Sages and Yogis
call this the Enlightenment of the Whole Body.

Kundalini Yoga, as taught by Yogi Bhajan, is very practical. Innumerable sets of Kundalini
Yoga exercises, kriyas, mantras and meditations, with their origins going back thousands of
years, once hidden and imparted secretly are now provided openly, each with specific
purposes that culminate in the systematic strengthening of the energy pathways, centers and
governors, resulting in the simultaneous influx of the universal energy consciousness
pervading us. But there are basics that need to be covered in order to realize the full power
and benefit of a daily Kundalini Yoga practice, i.e., sadhana.

Invocation / Dedication:
Kundalini Yoga practice always begins with a dedication. Our life and being, our
consciousness is based on one simple component. Awareness. This simple Awareness is a
light that illumines everything. It is the subject-“I” to all objects. Its source is the substratum
of waking, dreaming and deep sleep. It is the support for the physical, subtle and causal
bodies. It is the consciousness behind the conscious mind, the subconscious and unconscious.
It is a self-effulgent screen within which and upon which everything seen and unseen appears.
While single and all-pervasive, it manifests in the Heart, the Harimandr, from there filling all
the nerves of the body and a major nerve up to the brain with the sense or awareness of “I” –
of identity. All that is required to awaken to the True Self is to hold onto this Awareness and
just watch. In Kundalini Yoga we begin with a dedication to apply this Awareness to our
entire practice and life. This is the Adi Mantra: Ong Namo Guru Dev (Day) Namo: In the
Name of the Creator, the Creative Force in the Universe. In the Name of That Inner Divinity
that takes me from darkness to Light,… i.e., I dedicate my awareness.

This means that throughout the practice the orientation is always to be aware, as follows:

Concerning the Awareness of postures and movements in Kundalini Yoga:
When there is a posture, movement or angle, it is also important that you s–t–r–e–t–c–h. For
example, if you are instructed that the arms are to be held at 60o, you bring them to 60o (not
45o to 90o) and stretch the shoulders, arms, fingers, opening the armpits. Kundalini Yoga is
the yoga of angles. The angle leads to a specific effect. By stretching, you will discover that
the exercise becomes easier and achieves its full physiological intent. The same for raising
legs, or arching. There needs to be an attention and awareness of a full and complete
execution of a Kundalini Yoga exercise, not necessarily to do a posture or movement to
perfection, as with some yogas, but to do ones best to perform the Kundalini Yoga exercise
correctly (and never to over exertion or strain, which might hinder practice later). A little
done right will enable you to do much more later. In time, progressively, you will find that
what you can do now for 30 seconds or for a minute or 2, within a matter of weeks it will be
easy to do these same exercises for 3 minutes, 5, 7, 11, 31 minutes. The stretching is the key
to holding a position for a long time, because it vitalizes the entire life system in each area.
Otherwise the body will feel like a dead-weight.

Also, in movements, begin slowly and feel the link of the awareness to the pranic radiance;
then begin to add breath. Then, to effect the electric charging of the body, begin to gradually
increase the power of the breath and the movement. The result will be that you will see a
tremendous difference in the overall experience and realization of the benefit of each
Kundalini Yoga exercise.

In Kundalini Yoga, awareness is the important factor to the practice. That’s why Yogi Bhajan
emphasizes that “Kundalini yoga is the Yoga of Awareness.” He doesn’t say the yoga of
postures, movements, angles, breath, bhandas, and so many other factors, but specifically
“Awareness.” This is because our Awareness is the True Self, and through the practice of
Awareness in a yoga that generates and deepens the experience of radiance, identity to the
limited mind dissolves, and the substratum support Awareness emerges – the Infinite Being,
and you abide as That.

Therefore, when we move into a posture and movement, we begin slowly, being aware of
every part of the body, of the stretching of muscle and ligaments, of the relaxation of all parts
of the body not involved in the exercise, so that the energy generated can flow directly to the
areas under pressure, and then to relax inwardly those areas under pressure, so that these too
will be able to fully absorb the energy flow being generated. The very directing of awareness
to these areas will also greatly expand the growing sensation of radiance that flows from the
muscles and organs, then deeper from the cells, then deeper from the atoms, and then even
deeper, as ever expanding radiance is felt that you eventually realize to be the Radiance of the
Self, the light of your consciousness.

Awareness in Breathing:
It is also very important that you learn to do the breathing properly. The basic breaths are
long deep breathing (yogic breath), breath of fire and suspension of breath (holding the
breath). But there are other breaths as well, such as kapalabati, canon breath and others that
have specialized applications in conjunction with posture and movement that result in a
unique effect that is exponentially greater and different than as practiced in other yogas.

Breath of Fire – whether one is sitting cross-legged with hands on the knees or arms
extended in front of the chest, hands clenched or other angle, the main focus is on the
rhythmic expansion and contraction of the diaphragm powered by the movement of the solar
plexus and navel, so that the air is felt deep in the lungs, in the middle and through the chest
area without using the muscles of the abdomen, chest or shoulders. This means that as you
enter lightly into this breath, once you feel the light flow of the breath and the beginning of
the emergence of a delicate pranic radiance, you begin to watch through the abdomen, the
sides, the legs, the lower spine, the middle and upper arts of the back, the solar plexus and
chest, the shoulders, neck and throat, the facial muscles, lips, jaw, eyes and forehead, relaxing
each and every area. Then you refocus on the light rhythm of the diaphragm, relaxing its
movement. The very application of this awareness to the diaphragm also gives it a greater
voltage and energy, so that you’ll notice that the power and movement, combined with
increasing radiance all through and around the body, deeper and deeper, becomes steadily
stronger. In this way, you develop the Awareness to practice in a manner that allows the
energy being generated to go to the actual areas under pressure from the posture or movement
and not to be dissipated in other areas that might be under tension or stress only because
awareness was not applied to relax and release these areas. Then the focusing of the energy
flow to the areas under pressure will bring about the greatest benefit.

This same approach should be used in the beginning and active part of every Kundalini Yoga
exercise, kriya, mantra and meditation.

Long Deep Breathing – in the Breath Awareness exercise, which is simply the practice of the
yogic breath, there are three areas one becomes aware of: The inhalation together with the
expansion of prana or feeling of radiance through the legs, lower middle upper part of the
body, the chest/heart, neck head, up through the top of the head and expanding outward
around the body field.

You inhale deeply down to the bottom of the lungs by allowing the lower part of the
diaphragm to unwrap and expand downward and out against the abdomen. Then, pushing
lightly down in the knees with the hands and pulling in with the hands against the knees, the
spine will arch, chest come forwards, shoulders back, chin come in slightly and neck stretch
upwards, slightly back at the axis and atlas. This is neck lock. Then “suspend the breath
forward in the chest, and you will feel the gradual expansion of the energy flow, as described.
With each breath more and more prana is stored in the heart, located it the 8th vertebra pranic
center. After 5 to 10 seconds (initially holding 5 seconds and then gradually increasing to
10), slowly exhale, squeezing from the top of the lungs downwards until, as sensation of
upwards contraction of an area just below the navel is felt. Then you will feel all the
expanding energy, the prana, withdraw and flow down from the centers in the brain and
higher centers, down into this area, which you just maintain in a contracted state without
pulling upward as with root lock, for 5 or more seconds. In this way, the prana is expanded
then together with the downward flowing apana, contracted. With every breath a greater and
greater radiance will be felt throughout the body, all around and deeply into the cells and
atoms of the body. Then inhale and hold the breath, come into neck lock, suspend the breath,
meaning there is no downward pressure at the throat on the expanding pranic radiance. Then
pull the root lock, which draws the accumulating polarity of energy in the Kandal below the
navel up into the spine and experience a flow of energy radiating upwards and out, expanding
in an ever widening field through the 10 Bodies – the chakras, throughout the aura, ark line
and radiant body. This is a key breath (prana) awareness exercise, often used between
Kundalini Yoga exercises.

In the Breath Awareness Exercise, you also become aware that in the suspension of breath
you will notice that the radiance felt in the chest extends all through the front of the body, a
kind of an infilling electric sensation that entirely suspends the breath and the mind. With
each breath, you will notice a sense of abiding singly as the seer, with less and less interest or
focus on the energy increasing throughout the body. The emergence of a sense of being
“empty, clear, self-illuminating, with no exertion of the mind’s power (attention).” (from faith
Mind of the Third Zen Patriarch) Thus, suspension of breath in holding the breath produces
an effect that is vastly different from the breath retention in other yogas.

By incorporating this in the way that Kundalini Yoga exercises are practiced, the body
becomes acclimated to the experience of greater energy flows, the mind becomes more
expansive, pure/satvic, inertia is relinquished, and your awareness grows in inward clarity and
expansion and the emergence of a deeper knowledge of who and what you really are, less and
less centered around the focusing of the sense of “I” identity, more and more simply abiding
in the consciousness of radiant, expanding being and the inward emergence of your True
Identity in the Infinite.

Awareness and Bhandas:
Learning the bhandas properly from the beginning is also important, i.e., mool bhand (root
lock), uddyana bhand (diaphragm lock) and jalandara bhand (neck lock). Bhandas are meant
to direct the easy flow of circulating energy during and after the completion of the active
portion of a Kundalini Yoga exercise. Eventually an automatic electromagnetic locking effect
will be felt, as the energy increases in the body. Practice makes this eventuality come sooner.

Preparation:
Each Kundalini Yoga exercise has a specific effect that can be felt in the radiance generated
and longer term deepening of awareness. Kundalini Yoga exercises are usually put together
in sets with a specific purpose or more powerful kriyas, which may also be part of a set.
In order to derive the full benefit of sets, kriyas, laya mantras and meditations, it is suggested
that a few kundalini Yoga exercises and pranayamas be practiced in preparation, in order to
activate the radiance throughout the body and charge and balance the channels, then the effect
of the sets, kriyas and meditations will be immediate and much more powerful.

An example would be to start with the breath Awareness Exercise, lead by the teacher.
This might be followed by bringing the palms of the hands together, with thumbs against the
sternum to begin the Invocation / Adi Mantra repeated 3 to 5 times, then inhale, hold the
breath, pull the root lock and 30 seconds later, relax the breath. When you exhale you may
feel a sensation of strong electricity moving through the spine and throughout the body. Just
remain entirely passive and relaxed and the energy will flow outward.

Then sitting, spread the legs wide and bring the arms up to the sides, parallel to the ground
pressing the shoulders back. In this exercise you slowly begin the lean forwards keeping the
spine straight, leading with the heart and not the head, so the head remains slightly up. Then
slowly start to stretch the arms forward, reaching and stretching the arms as far as possible.
Feel the flow of radiance as you move.

Then slowly come into the starting position. Be aware of the stretching of the ligaments and
muscles in the back and shoulders. With each slow forward and back motion, feel the
radiance expanding throughout the body. You may notice a certain brightness in the source of
the flow of attention between the heart and the brain. After 9 or 10 such stretches introduce a
long deep breath as you come straight, hold a moment, then exhale as you stretch forwards.
Again each slow motion will add pranic radiance. Then to increase the power and voltage
much further, begin to move through this exercise with greater power in movement and
breathing. You should begin to feel the radiance becoming electric. Then inhale and hold the
breath, pull the root lock and let the energy fill the body, expand upwards and all around the
body field. Exhale and lower the arms squeezing all the breath out until you feel the area
below the navel contract upwards. Repeat in the same manner as Breath Awareness Exercise,
several times, then inhale and hold again. Pull the root lock, feel the electricity flow through
the legs, torso, back, arms and through the head, then relax for a minute, and come sitting
cross-legged. The spine and back will be open and the Heart will be open from this exercise,
and the whole body will radiate.

The next exercise is similar to the Breath Awareness Exercise in the intent to irradiate the
body field. In this case one prepares for the practice of Kundalini Yoga exercises by bringing
the arms forward, parallel to the ground, hands clasped in Venus Lock and doing the Breath
of Fire. You begin lightly, then, as the prana begins to expand in the body, you will notice
that the power of the breath, both in terms of volume of air pumped and speed, increases
steadily throughout the exercise period. As you continue for up to 5 minutes, you will notice
that all the muscles of the body are relaxed and that the powerful motion of the diaphragm
itself becomes more and more effortless. A sense of clarity and electricity will begin to be
felt expanding up from the legs and lower part of the body to the upper areas until you feel
and expansion of this clarity and light filling the head and flowing out through the entire
crown area, radiating around the body. Then inhale hold the breath, pull the locks, hold for 30
seconds or longer, then exhale squeezing all the breath out until the area below the navel
contracts upwards. Keep the breath out in this way, without pulling the root lock, and all the
energy will stabilize into this area and polarize. Then continue with the Breath Awareness
Exercise, holding the breath in, then holding it out for 10 seconds after each inhalation and
exhalation, while the cells of the body decontract, absorb the energy and begin to radiate.

Next comes spinal flex – camel ride. Again, you begin slowly. Sitting with legs crossed,
holding the shins with your hands, then pulling the hands inwards, the spine arches straight
and the neck comes into alignment stretching upwards in an easy neck lock. You will feel a
releasing of energy all through the spine and flowing up through the top of the head, a clear,
yet blissful sensation. After a few moments completely slouch the back, pressing the back
arched spine back, stretching the nerves, muscles and ligaments that start to release their
energy. Slowly come into the straight position, pulling the spine straight, and feel the released
energy radiate upwards through the spine. Continue this slow motion several more times,
then bring in the breath, inhaling to fill the lungs as you come straight, exhaling back,
continuing slowly, feeling the radiance increasing even greater. At a certain point you will
begin to feel the sensation in the spine of a will to vibrate more quickly, which in turn
increases the power of the voltage being generated. In classes the teacher usually leads the
movement until the power and speed is felt, then students continue on their own. Then inhale
and hold the breath. Pull the locks, pressing the shoulders back, chest forward, suspending
the breath 30 seconds, or longer. Then exhale, again, as previously squeezing all the air out
until the area below the navel contracts upwards bringing about a polarization of the flow of
prana (radiance) throughout the body field. Again continue with the Breath Awareness
Exercise, as above, than sit still and relax, and feel the circulation and expansion of the
radiance throughout the body, inside and eventually outside.

The exercises that follow are to open the moon channel and sun channel (the ida and pingala
nadis). There are many variations, but here are 2 that open these channels in opposite ways.

The first is to come kneeling on the knees. Then extend the right leg straight to the right side.
Then raise the arms up by the sides until they are stretched up, arms hugging the ears, with
palms pressed together. The pelvis is pressed slightly forwards to keep a straight tension
throughout the spine. Then begin very powerful Long Deep Breathing, completely expanding
then contracting the lungs with every breath for 10 to 15 breaths, stretching the arms upwards
with each inhalation. Then inhale, hold the breath for 10 to 15 seconds, pull the root lock,
stretch the arms up, press the pelvis slightly forward and stretch the spine upwards. Feel the
radiance fill the body, then slowly exhale, bringing the hands down in front of the kneed,
bring the right foot back next to the left foot and come sitting back on the heels. Bring the
spine straight, stretching the neck upwards, shoulders back slightly, chest forwards and wait.
You will begin to feel a releasing of an electric current all along the left side of the spine, the
moon channel, up through the back of the left side of the neck, up over the left side of the top
of the head, to the point between the eyebrows. Wait, notice the flow of the energy, then
release your attention and remain passive (negative mind meditation). The energy will begin
to increase and expand all through the left side of the body, flowing upwards through the top
of the head and around the left side of the body field. Just wait, maybe a minute or 3. Then
repeat the same exercise, kneeling and extending the left leg out, arms stretched up, and so on
to affect the sun channel to the right side of the spine.

The second part of this ida pingala / moon sun channel cleansing is again to come up in the
kneed, but this time, you press the pelvis forward as far as possible, arching the spine back,
pressing the shoulders back, expanding the ribcage forward, then arching the neck and head
all the way back. Feel the radiance. Then slowly extend the left arm up stretching the arm
and the fingers upwards, as though to reach for a lightning bolt. Then twist slightly to the
right to put the right hand on the right heal, then over the right foot. Press the pelvis forwards
more, extend the left arm and fingers upwards even further and begin the Breath of Fire for a
minute. Then inhale deeply, hold the breath, pull the root lock, press the pelvis forwards,
reach up, arch the spine more, feel the expansion in the chest area. Feel the energy radiance
beginning to increase forcefully throughout the body field. Then slowly exhale, come sitting
on the heels, hands resting on the thighs, spine straight. You will begin to feel a powerful
radiance through the moon cannel, then expanding to all the organs on the right side of the
leg, torso, neck and head, with energy flowing powerfully upwards. Wait.

After 2 to 4 minutes, feeling the radiance increasing, then balancing, you can repeat the same
exercise extending the right arm up and left hand back to the left heal, to affect the sun
channel.

Now that the ida and pingala are charges and balanced, the exercise that follows is to open the
central canal (the sushumna) and the Heart, simple but powerful. I this exercise, simply sit
cross-legged. Bring the arms behind the back with the hands clasped in Venus lock. Bring
the spine straight, arms stretched straight, press the shoulders back to bring the shoulder
blades together, expanding the chest forward. Now inhale deeply, then lean forwards keeping
the head slightly up, leading with the heart, while stretching your arms up from the back as
high as possible. Hold for a few seconds, then exhale coming straight, again pressing the
shoulders back. And continue slowly 10 to 15 times, then when you come up, after inhaling
down, this time inhale deeper, using all your strength to press the shoulders back, clasped
hands pressing into the lower spine, neck extending and stretching upwards, pull the root lock
and hold for 10 to 30 seconds. Exhale completely, inhale immediately remaining with the
spine straight, again pressing the shoulders back, while pulling the root lock and neck lock 10
seconds. Repeat one more time, then very slowly exhale and bring th hands slowly around
from behind the back to the knees. Relax the breath. You will begin to feel a surge of e pillar
of light all through the spine, upward flowing through the top of the head, opening the central
canal of the spine (the sushumna) and the Heart. Wait for 1 to 3 minutes until the radiance
extends throughout the body through the top of the head and all through the aura.

The final preparation exercise is to open up the higher centers from the Heart to the brain and
the arc line. This is a very simple exercise. Sitting cross-legged, you reach your arms up 90
degrees, palms facing eachother. Then begin to stretch the shoulders and arms back, arching
the spine, opening the chest cavity. Stretch. Stretch the nick upwards and drop the head back
slightly, as though to look between the up stretched arms and hands. Begin a powerful Breath
of Fire for 3 to 5 minutes, all the while focused on the arching of the spine, stretching the
arms and shoulders up and back, expanding the chest. You will feel the radiance begin to
flow upwards through the neck and the chakras and governors in the brain and through the top
of the head, possibly feelings of bhakti and purity filling the mind. Then inhale, pull the root
lock and hold for 30 seconds. Slowly exhale bringing the hands to the knees and wait. You
will feel the radiance expanding throughout the body and flowing upwards. Just apply the
awareness to the flow, without direct attention, and the radiant flow will deepen and increase.

Try this series, as an example of what some might call a “warm up.” But in Kundalini Yoga,
what in other yogas and sports is called a warm up, is a preparation of the body and mind for
deep meditation on the radiance to be developed through every set, kriya and meditation.

There are variations of these after the Breath Awareness Exercise, but you are now ready to
experience the full benefit of a Kundalini Yoga set, kriya and meditation.

In Kundalini Yoga practice, while the importance of stretching may be taught, the breathing
and locks are somewhat different from hatha yoga practices, so it’s important to understand
how to do them so that the energy flows easily and correctly.

The Active and Passive Aspects of Each Kundalini Yoga Exercise:

Finally, it is vitally important to understand that each kundalini yoga exercise has an active
part and a passive part. In other yogas this is not the case. Each posture is a complete
exercise in itself, whatever the series might be or whether in a series (like a karate karta) or
single posture to corps pose.

But in Kundalini Yoga the purpose of the practice is to develop radiance (laya) and depth
(pratyahar), which is only felt in other yogas much further along in their practice.

In Kundalini Yoga you are maximizing and working directly with all the systems of the body
simultaneously – circulatory, pulmonary, endocrine, nervous etc. Each posture and
movement brings about a pressure in a specific area or system of the body. This pressure
means that the blood will saturate in that area. As powerful Kundalini Yoga breathing
techniques are combined with the postures and movements, these areas put under pressure
will have the strong effect of the purified and energized blood flow into that area. Initially,
this means that these areas, where the capillaries and cells open under the pressure of the
exercise, discharge their impurities and toxins in return for the vitality of the purified
energized blood flow. Moreover, these same areas begin to build a charge – a voltage.

Now, here is the important part to remember:
The body is like a car battery, only with many batteries working together. In a car battery,
there is water, and there are chemicals. As the chemicals are increased the voltage of the
battery also increases – 3 volts, 6 volts, 12 volts, 24 volts, are a standard we can buy at any KMart.
The body is mostly water, with some chemicals, whose secretion is the basis for the
maintaining of voltage generated in the body. (This is why it is said: You are as young as your
glands.

In the practice of other yogas, there is a gradual process in which the tensions and blockages
of the body are reduced and the mind begins to become still. The process accelerates with
increase practice and especially fasting and internal purification, such as (in the west) colonics
(versus Nauli Kriya for cleaning the large intestine).

Then, as the energies of the body are used less and less towards the incessant pressure of
thinking and identity encoding, imaging, impression taking and so on, there is a build up of
unused kinetic energy, that begins to fill through the body, so that the body begins to lose its
inertia, becoming satvic pure, transparent, blissful, easing into the ever-present oneness of the
yogi’s surrounding.

Awareness to movement and eventually prana, as in Kundalini Yoga practice, is a key to the
expansion of this kinetic energy in other yoga practices, what in Buddhist meditation and
martial arts is called “Mindfulness.” This is because that simple awareness through which we
experience the inner and outer world is really the light of the Infinite Being. When the mind
becomes pure and still, this light of awareness, through which we experience the inner and
outer world, sinks into its source, and illumination flashes forth.

In Kundalini Yoga, the posture/movement (always practiced with still awareness) combined
with powerful breath creates this purification in various areas of the body directly, and with it
comes an electrical charge to these areas. To support this electrical charge, and this is the
very important point to remember in your Kundalini Yoga practice, the glands secrete very
specialized chemicals. The charge or voltage generated directly impacts the glandular system
causing the glands to secrete so that this charge may be sustained and maintained. Chemical
electric pathways open. Once the active part of the Kundalini Yoga exercise is completed, the
passive part begins. The reaction of the glandular and nervous system to the vitality of the
bloodstream impacting the specific areas of pressure brought about through the posture or
movement takes some time to complete. The time period depends on the duration of the
exercise and other dynamics of the body’s ability to circulate the secreted chemicals.

Therefore, you have an active aspect of each Kundalini Yoga exercise and a passive aspect,
which must be experienced for the exercise to achieve its full benefit!

In the experience of the passive aspect of a Kundalini Yoga exercise, initially, there is the
sensation of decontraction of the cells and muscles and ligaments in the area. Then comes the
sensation of opening and radiance. Then the radiance begins to balance with all the other
organs and cells of the body, strengthening the magnetic field of the whole body, bringing it
into balance with the area affected in the exercise. And you begin to feel a previously
impalpable sensation of “electric radiance” / “transparent electric” – which grows and expands
(and brings about a deepening) through each progressing Kundalini Yoga exercise (and kriya)
that make up a set, and then progressively building from set to set.

At the end of each set, usually before a meditation, we allow the body to go into a deep
relaxation, yoga nidra, through which all the energies compacted in various areas of he body
may finally release, merge, deepen, effecting an entire systemic new increased voltage plateau
in the body, so that gradually you will become aware of the inner and outer radiance
continuously.

In Kundalini Yoga, we usually diversify the sets practiced in order to bring about the opening
of the cells, glands, organs, nerves and systems in every area of the body.
Typically, the passive part of a Kundalini Yoga exercise is as long as the active part, but what
you are looking for is a sensation of the radiance circulating and rising through the body to the
crown and beyond, which indicates the balancing of the electromagnetic field is complete.

Typically the Yoga Nidra is 10 to 15 minutes.

Purification of the subconscious:
The body is a mechanism that stores the impressions of who we think we are. (The body is
like the hard drive for computer storage, versus the brain as the RAM/cache
storage.) Because the impressions are stored in the body structure, we call it the
subconscious. With Kundalini Yoga practice, the electric chemical balance of the voltage of
the body increases to bring about a system wide vibratory frequency that is higher – more
subtle – than the frequency of thought vibration, so that your sense of identity begins to
become clearer and clearer, less linked to thought and sensation. No longer drawn to this or
that reactive thought or imbedded compulsion, but open single clear awareness of the
pervasiveness of consciousness throughout the body field (i.e., the ten bodies).

At the lower voltage level of the body, the mind’s focusing mechanism of attention needs to
be used to see and know. It moves through the darkness (unawareness) of the body/mind field
like a flashlight used to see on a dark night whose light grips each arising thought, sensation,
impression in order to compare or merge with the sense of “I” inherent in the light.
Sometimes more is seen. Like the waxing and waning of the moon cycles, the mind becomes
brighter (feelings of love, compassion – satvic) and dimmer (feelings of hate, distrust,
judgment – rajasic, tamasic).

Many people have no real sense or feeling of the energy radiance that pervades and sustains
the body, i.e., their own life force, let alone that this force of Life is actually the Light and
Life of the Infinite Being that denotes the single sense of “I” in the body. We focus to each
part of the body and feel that part of the body.

But with Kundalini Yoga practice, in particular a daily morning sadhana, the overall voltage
of the body begins to become the same as, even greater than, the voltage of the focusing
mechanism of the mind……..

The result of this is that you begin to lose your experience of the need to focus, i.e., direct
attention, as your awareness now simultaneously encompasses the whole body! You realize
yourself to be the single seer of the whole body and the radiant field around, which you
actually experience without focusing.

Kundalini Yoga practice includes the use of mantra and meditations.

Mantra in Kundalini Yoga is much different in effect and impact than with other yogas,
because through the practice of what we might call the “Yoga of Light,” as described above,
the “Yoga of Sound” is amplified. With the Yoga of Light, the whole body begins to
resonate. When you add the Yoga of Sound, the sound amplifies throughout the body, and
has the unique and special effect of integrating the energy that has been systematically stored
from each Kundalini Yoga exercise. It’s like playing a regular guitar versus playing an
electric guitar, where the reverberation increases with the amplitude of the voltage. But with
Kundalini Yoga, the very use of the mantra also increases the amplitude of the voltage, so that
you have a leveraged effect. Part of this is due to the effect of the sound causing a breakdown
of subtle blockages of energy flow. Part has to do with the effect of releasing of energy stored
in areas of the body from practicing Kundalini Yoga exercises. And, with the use of mantra,
the glands also secrete to support and sustain the increasing voltage. You may practice a
Kundalini Yoga set for an hour, and feel the radiance throughout your body and mind, and
now you practice a mantra, and within 5 minutes the energy is so tremendously greater, and
yet at the same time easy flowing and expanding, that there is no comparison.

While there are kriyas to benefit every part of the body and every aspect of the mind, and
kriyas to activate the energy channels and control governors between the base of the spine and
crown, there are also special kriyas and meditations to trigger the opening of the Spiritual
Heart (not the anahata chakra) and the Pathway of the Self between the Spiritual Heart and the
Crown. The Radiance felt here is both inward pulling and expansive, all absorbing and
pushing out from within and between the atoms of the body. Time and space lose there
meaning altogether. Stillness, radiance, pervasiveness, and all notions are relinquished.

Once you are able to “hear” the soundless pulsing of the “I as I,” the radiance takes on a
different characteristic that inwardly reflects the Truth (Sat), giving the continuous sensation
of Remembrance of your True Self single and pervasive and Abiding as That.

Kundalini Yoga meditations have a very specific purpose of opening the gate to the Infinite
Spirit, which is to say, to subtly dissolve the remaining idea that the notional sense of “i” we
feel as myself in the body is separate or different from the True “I” of which our notional “i” is
only a reflection in the mind of the Temple of the True “I” in the Spiritual Heart.

As the mind becomes pure and satvic, there emerges a sense of a clear Force of Intelligence,
that pervades the body field, but is felt initially in the area of the brain, wherein you feel the
question arising, without a thought formation, of inquiry into where the sense of seeing
arises. As the inner intensity increased, you feel a pulling force in your Heart (not the anahata
chakra), initially like a magnet, and then like a graviton, transfixing the body and mind as one
in Spirit, where inside and outside vanish, and “Everything is Whole” (YB)

Yogis call this force of intelligent awareness the budhi or discriminative faculty of the
mind. The emergence of this discriminative faculty is because the mind is experienced to be
radiant, clear, pervasive and still. Abiding in that stillness and pervasive field of radiance,
which has no here or there focus, the experiencer Itself amplifies Its own Intelligence to ask
“Who …? And suddenly something new happens, which we can call Yoga – Union. A
Hearing, Recollection and Abiding. You hear and experience with a deep inner clarity that
draws your sense of “i” powerfully inwards to a remembrance of who you are behind
everything. Yogis call this experience Turya.

You feel as though a sun is rising in the Heart, and with it that the moon of the mind is less
and less needed to see and know, even though it may appear in the crystal blue sky. The
notions of here and there become meaningless, and you abide in the recollection of your True
Identity, the Ground of Being, as though coming out of an amnesia.

Initially, this “hearing” (sunia, sravana) is felt like a pulsing of “I as I” – like the striking of a
tuning fork that reverberates as a soundless sound, or like a self-effulgent pervasive screen
upon which everything emerges into appearance, only the images on the screen are seen from
their perspective of the undifferentiated whole, and the idea of separateness simply dissolves
from the conscious field.

In Kundalini Yoga, the evolutionary/involutionary practice taken as a whole is called One
Star Spirituality, the One Star being the Reality in the Heart that expands Light of Being
outward while drawing the self inward to abide as one’s True Self. The True Guru within us is
experienced as sound and light that subtly draws us inward to awaken to our whole Self.
While Kundalini Yoga is not a religion, with daily practice the words in the spiritual texts of
all religions will be heard, and you will feel the force of your True Self awakening to the
meaning within the sound of the words, like being called from a sound sleep.

All this to say that, if a daily sadhana is taken up and you practice the breathing and locks
properly, and you practice each Kundalini Yoga exercise, kriya, mantra and meditation
understanding that with every active part there is an equally important (more important)
passive part, then fear, imbalance, and everything related will pass and you will experience
your True Whole Self. “Wait, be patient, relax, consolidate integrate, be You…” Yogi Bhajan

Just practice, practice the right way, and keep up, and “everything that is good will come to
you.” (YB) Sat Nam

Harsha's avatar

Love in Relationship and Divine Love: By Mourad Rashad

While the worldly man is quite free to take full liberties with his feelings,  to the extent that he can indulge  in whatever affective commitments -that might contradict all common sense- just to gratify his ego’s caprice or whims. The worldly man takes into consideration that he will pay a price in exchange for pleasure. The price paid by that man might be suffering or just giving up some of his comforts whether material or otherwise.

On the other hand, the spiritually-disciplined seeker disdainfully refrains from dissipating his energies through indulgence in such vagaries. Moreover, he is also keen to purge and cleanse even his legitimate affective commitments -such as his love to his parents and family – from the least ego-dependent attachments that might serve as permanent leakage unduly draining his energies for no use.

The word love had been used indiscriminately to denote a very wide range of feelings according to the spiritual maturity of man.

However, due to the fact that man is glamorized with the word love and always trying to experience love he will use the most sublime meaning of this word indiscriminately; even to signify the most trivial feelings of egoistic attachment to any person. While true love means the deferential unrestrained self-giving – on the part of the lover – that transforms  his old self-assertive ego into a prayerful caring womb nestling the image of his beloved, which now  magnificently and gloriously occupies the whole field of emotional vision of the lover. This sublime sense of the word   is manifested and expressed by the love of the mother to her newly born child.

Downward gradation from that almost spiritual experience on the part of the mother towards her newly born child -where the mother is temporarily relieved from the grip of her ego through emotion- the word love is mistakenly used to denote an infinite variety of other feelings.  These feelings range from that almost spiritual experience of the true love of the mother down to the stale egoistic attachment.  This attachment is wholly dependent upon the derivation of the lover – from the relationship – of some fulfillment of his needs or some nourishment to his vanity.  This is expressed and manifested in the lover’s possessive appropriation of his beloved, just to guarantee and secure an uninterrupted fulfillment of his needs or uninhibited nourishment to his vanity.

Apart from the experience of true love which can be undoubtedly described as ego-deflating, all other forms of egoistic attachments -which we term collectively love-, are highly ego-inflating.  Why they are labeled as ego-inflating? They are labeled so because they constitute an undisguised source of ego’s gratification either to one party in the relationship or to both. This results that the gratified party/parties become strongly attached to the worldly interpretation of human existence. This worldly and wrong interpretation represents the spiritually ignorant perspective that concentrates on man’s ego as the sole worthy and decisive factor in human life. In such a way –through ego gratification- man has discarded and totally ignored the spiritual teaching that ascribes all human weal to the grace of the Lord God rather than to ego’s merits, qualities or effort.

Now, regarding the statement which says “God is Love” where does it fit here in the above exposition? It is what the newly born child experiences. The mother with that unending immeasurable care and concern in an attempt to bring uninterrupted comfort and protection to the child could be compared to the Love of the Lord God. From the stand point of the child, his mother is his God.  When the mother fails to comfort or protect the child, the whole existence will move to carry on the job. If we can return again to the position of the child with his mother, the Grace of the Lord God will pour on us from every possible and impossible unthinkable direction.